[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 1.21.1 # 大方廣佛華嚴經搜玄分齊通智方軌 1.21.1 大方廣佛華嚴經搜玄分齊通智方軌 1.21.1 - **Language:** Classical Chinese ### [1.21.1](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.1) 第二釋文，分三：初列如來法身淨土攝三十四眾、二「爾時於佛師子座」下復以法身淨土方便之力攝起一眾，始末合有三十五眾。 初略列眾名、二列名歎德。 初文分二：一辨菩薩等，明無為緣集眾； 二諸神等，明有為緣集眾。 下列名歎德，準可知。 初菩薩眾中，分三：一舉數、二列菩薩名。 此有三，初辨、次結、三歎德。 與俱者，有二：一佛與俱，與之俱說； 二傳法俱，與之俱聞。 普者，德滿法界曰普，至順調柔曰賢。 所以此中明菩薩名雜者，有二意：一為顯下麁細等雜世界故、二為此眾通下八會序顯多類法故也，餘者可知。 三歎德，文有四：初總歎、二「諸波羅蜜」下別歎自分德、三「無上智願」下別辨能入他分德、四「悉得諸佛」下辨普賢行願自在攝化。 總文分二：一「皆是善友」者，顯人勝。 「盧舍那」者，此云廣博嚴淨。 二辨自分，文有三子句：一明自利行、二「辨才大海」下利他行、三「住於一地」下明以行成位。 辨所攝分齊，云「住於一地，普攝一切諸地」等者，就行相次第，終至窮實，自體以論。 略要有四：一者以於始故能生於後，終竟滿足，故名攝也。 二者雖足初始，然皆能行於諸地所行，諸法無殊，故言攝也。 而所成之行但在於自分之位，上下憂劣但以明昧為異也。 三者但是初始，即攝一切諸地功德，故名攝也。 四者非謂以初後故名攝，但是初始即正是終，故名攝也。 就自利分三，謂總、正、助也。 利他文有三：初一辨口業、次一身業、次三「善知」下意業。 此中初知根、二知理法、三知事法。 他分文有四句：一明自利五句，一得願、二得教、三得果法、四得位德、五得定也。 二「於眾生海」下利他，二句：初立、次釋也。 三「善入」下二句善入法身，初立、次釋也。 四「遍遊」下二句，為物出生淨土，初世界海、次國土海也。 第四普賢願行，文有四：一得諸佛三世方便、二辨供養、三得普賢願、四攝生成智德，亦可對物攝勝。 就有為緣集，文有三十三眾，從下向上列名。 所以者，為表進行增微故。 問：此諸眾住何土中？ 答：此眾一身住土，四土之中三土、化土中之一分，此可思之。 何故下讚佛文從上向下列者，為彰尊位次第也。 初力士眾，分三：一舉數、二列名、三歎德。 歎德，文有三：初總； 次五句別：一具願門、二具德門、三具定門、四具神力門、五具解脫門，即自利德也； 三「處一切眾生」下二句利他。 餘眾列名歎德可知。 迦樓羅者，金翅鳥也。 緊那羅，此云疑神，作樂也。 摩睺羅迦，此云蟒神。 夜摩者，此云時天，亦名妙善。 兜率者，此云知足。 大梵者，此由新離欲染也。 摩醯首羅，此云大自在天。 文有三，前二可知。 就歎德，文有四子段：一總歎、二「於一切眾生」下別歎利他、三「無量妙色」下歎自利、第四「覩佛姿顏乃至所以者何」下因事辨成二用所以。 第三自利，文分三：初明法身身業、次「於十力中」下明意業、「處一切眾」下口業。 此文有五句，展轉可知。 第四所以，文有二：初明所依、二辨所以。 所以中，初問、次答。 答文有三：初辨所依緣、二「於諸如來」下明依緣成行、三「各隨」下結別所成推功在佛。 第二文中有六子句：一在信位為佛攝生善根、二為佛引入解位、三為佛攝入證位已上、四從「逮得無量功德」下明得八地已上無功用勢力、五「皆悉成就」下辨十地已上普賢願行。 六「菩薩所行」下結別所成。 第三結功在佛，文中分四：一結； 二正推如來智光普照； 三得成因，乘解脫力入佛果海，親辨所由； 四於法門得自在成，述已行滿。 亦可四句展轉辨成。 次就歎佛文十八眾內，此但略上隱顯，故明十八。 大分為二。 一善海等各於一法門得自在、二第十八普賢菩薩於一切法門得自在。 此中約緣起樓觀顯同生異生德門分齊，宜可思之。 > Second, in interpreting the text, it is divided into three parts: first, listing the thirty-four assemblies gathered by the Tathāgata's dharmakāya pure land; second, below "At that time, from the lion throne of the Buddha," using the power of upāya of the dharmakāya pure land, another assembly is gathered and brought forth, making thirty-five assemblies in all from beginning to end. First, it briefly lists the names of the assemblies; second, it lists their names and praises their virtues. The first passage is divided into two: first, discerning the bodhisattvas and others, clarifying the assembly gathered through unconditioned conditions; second, the various spirits and others, clarifying the assembly gathered through conditioned conditions. The listing of names and praising of virtues below can be understood by analogy. In the first part, the bodhisattva assembly, it is divided into three: first, bringing up their number; second, listing the names of the bodhisattvas. This has three parts: first, discerning them; next, concluding; and third, praising their virtues. "Together with" has two meanings: first, together with the Buddha, preaching together with him; second, together with in the transmission of the Dharma, hearing it together with him. As for "samanta-bhadra" (universal virtue): when virtue fills the dharmadhātu, it is called "samanta" (universal); when one reaches the utmost obedience and pliancy, it is called "bhadra" (virtuous). The reason why the names of the bodhisattvas here are heterogeneous has two meanings: first, to manifest the coarse, subtle, and other heterogeneous worlds below; second, because this assembly runs throughout the prefaces of the eight assemblies below, manifesting many kinds of teachings; the rest can be understood accordingly. Third, praising their virtues, the text has four parts: first, a general praise; second, below "the pāramitās," a distinct praise of the virtues belonging to their own rank (svabhāga); third, below "unsurpassable wisdom and vows," distinct discernment of their ability to enter the virtues belonging to other ranks (parabhāga); fourth, below "having attained all Buddhas'," discernment of their sovereignty in gathering and transforming beings through Samantabhadra's vows and practices. The general text is divided into two: first, "all are good friends," manifesting the superiority of the persons. "Rocana" (Vairocana) here is translated as "vast, extensive, adorned, and pure." Second, in discerning their own rank, the text has three sub-clauses: first, clarifying practices for their own benefit; second, below "ocean of eloquence," practices for the benefit of others; third, below "dwelling in one stage," clarifying the establishment of stages through practices. In discerning the scope of what is included, saying "dwelling in one stage, universally including all stages," and so forth: this is discussed in terms of the sequential progression of practice forms, culminating in the ultimate reality, and in terms of their intrinsic nature. In brief, there are four essentials: First, because from the beginning they are able to generate the subsequent, ultimately reaching fulfillment, it is called "including." Second, although they are complete in the initial \[stage\], they are nonetheless able to practice all the practices of the various stages, with the various dharmas being non-distinct; therefore it is said to "include." Yet the practices thus accomplished remain only within the rank of their own stage, and higher and lower, superior and inferior, differ only in their degree of clarity and obscurity. Third, simply being the beginning, it instantly includes the merits of all the stages; therefore it is called "including." Fourth, it is not called "including" because of beginning and end; simply being the beginning is precisely being the end; therefore it is called "including." Regarding one's own benefit, it is divided into three, namely general, primary, and auxiliary. The text on benefiting others has three parts: the first discerning physical action \[note: oral action\], the next bodily action, and the next three, below "well knowing," mental action. Among these, the first is knowing the faculties, the second is knowing the principles and dharmas, and the third is knowing the phenomenal dharmas. The text on the virtues of other ranks has four clauses: First, clarifying one's own benefit in five clauses: 1. attaining vows; 2. attaining teaching; 3. attaining the fruitional dharma; 4. attaining the virtues of the stage; 5. attaining samādhi. Second, below "in the ocean of sentient beings," benefiting others, has two clauses: first setting up, next explaining. Third, below "well entering," two clauses on well entering the dharmakāya: first setting up, next explaining. Fourth, below "universally roaming," two clauses, bringing forth pure lands for the sake of beings: first the ocean of worlds, next the ocean of lands. Fourth, Samantabhadra's vows and practices: the text has four parts: 1. attaining the upāya of all Buddhas of the three times; 2. discerning offerings; 3. attaining Samantabhadra's vows; 4. gathering sentient beings to accomplish the virtue of wisdom, which can also be understood as gathering the superior in relation to beings. Concerning the assembly gathered through conditioned conditions, the text has thirty-three assemblies, listing their names from below to above. The reason for this is to signify the gradual refinement in progressive practice. Question: In which lands do these various assemblies dwell? Answer: These assemblies reside in lands with a single body; among the four lands, it is three lands, or a portion of the transformation land; this can be pondered. Why does the text praising the Buddha below list them from above to below? To show the order of honorable positions. The first, the assembly of mighty warriors, is divided into three: first, citing their number; second, listing their names; third, praising their virtues. In praising their virtues, the text has three parts: first, general; next, five distinct clauses: 1. having the approach of vows; 2. having the approach of virtues; 3. having the approach of samādhi; 4. having the approach of spiritual powers; 5. having the approach of liberation, which are the virtues of one's own benefit; third, below "dwelling among all sentient beings," two clauses on benefiting others. The listing of names and praising of virtues for the remaining assemblies can be understood accordingly. "Garuḍa" is the golden-winged bird. "Kiṃnara" is translated here as "doubtful spirit," making music. "Mahoraga" is translated here as "boa spirit." "Yāma" is translated here as the "Heaven of Time," also called "Wondrous and Good." "Tuṣita" is translated here as "Contented." "Mahābrahmā" is so called because he has recently abandoned the defilement of desire. "Maheśvara" is translated here as "Heaven of Great Sovereignty." The text has three parts; the first two can be understood. Regarding the praising of virtues, the text has four sub-sections: first, general praise; second, below "toward all sentient beings," distinct praise of benefiting others; third, below "immeasurable wondrous forms," praise of one's own benefit; fourth, below "beholding the Buddha's countenance, up to: why is this so?" discerning the reason for accomplishing the two functions based on events. Third, one's own benefit is divided into three parts: first, clarifying the bodily action of the dharmakāya; next, below "among the ten powers," clarifying mental action; below "dwelling among all assemblies," oral action. This text has five clauses, which can be understood in their sequence. Fourth, the reasons, has two parts: first, clarifying what they rely on; second, discerning the reason. In the reason, first is the question, next the answer. The text of the answer has three parts: first, discerning the conditions relied upon; second, below "toward the various Tathāgatas," clarifying the accomplishment of practice relying on conditions; third, below "each according to," concluding the distinct accomplishments and attributing the merit to the Buddha. In the second passage, there are six sub-clauses: 1. in the rank of faith, having roots of goodness gathered and born by the Buddha; 2. being led by the Buddha into the rank of understanding; 3. being gathered by the Buddha into the rank of realization and above; 4. from "attaining immeasurable merits" downward, clarifying the attainment of effortless power from the eighth bhūmi and above; 5. below "all being fulfilled," discerning the vows and practices of Samantabhadra from the tenth bhūmi and above; 6. below "practices of the bodhisattvas," concluding the distinct accomplishments. Third, attributing the merit to the Buddha, the text is divided into four: 1. conclusion; 2. properly attributing it to the Tathāgata's light of wisdom shining everywhere; 3. attaining the cause of accomplishment, mounting the power of liberation to enter the ocean of the Buddha's fruit, directly discerning its origin; 4. attaining sovereignty and accomplishment in the Dharma doors, describing the fulfillment of one's own practice. These four clauses may also be understood as mutually establishing one another in succession. Next, regarding the eighteen assemblies in the text praising the Buddha, this merely abbreviates the hidden and manifest above, hence clarifying eighteen. It is divided broadly into two: 1. Kuśalasāgara and others each attaining sovereignty in one Dharma door; 2. the eighteenth, Samantabhadra Bodhisattva, attaining sovereignty in all Dharma doors. Here, according to the multi-storied pavilions of dependent origination, the divisions of the virtuous approaches of common births and different births are revealed; this should be pondered. > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.1732.1.20) - [Next: 1.21.2](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.2) - [Up: 1.21](https://indike.org/pramana/in.bauddha.taisho.1732.1.21) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.1.21.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.1.21.1](https://indike.org/pramana/in.bauddha.taisho.1732.1.21.1) · Pramāṇa